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By Harrison D. Barrett 

M 

Editor and Compiler of "The Life Work of Cora L. V. 
Richmond;' 1 '' " Cassadaga; Its History and Teach- 
ings." Author of "The Evolution of Wor- 
ship:' "The Soul's Song of Triumph," 
"Psychic Romances" etc. 



1910 

GLASS A PRUDHOMME COMPANY 

65-67 Seventh Street, 

Portland, Oregon 






COPYRIGHT, 1910 
Bv HARRISON D. BARRETT 



©CI.A261120 



4& 






fttftrn 



No apology is necessary on the part of 
the author for the contents of this work. 
The free use made of some of the words 
in the first paragraph, taken from that 
beautiful poem, the Book of Job, is war- 
ranted by the thought to which they lead. 
A force, not of the mortal, compelled 
the penning of these pages. "The spirit 
giveth life," and so, in the mystical lore 
of the occult, the spirit speaks, telling 
immortal truths to those who are ready 
to receive them. Whatever the faults of 
this brochure may be, the author accepts 
sole responsibility therefor, and his only 
excuse for the same is that the following 
pages are laden with that, which, to him, 
is truth most sacred. Such being the 
case, he offers the work to the reading 



public without apology, and without one 
misgiving as to its relation to the veri- 
ties of the soul when its lesson is trans- 
lated into the thought-life of his fellow- 
men. "Whatsoever things are true, think 
on these things." 



irifaattott 

To my beloved comrade of the Eternities 

DR. GEORGE A. FULLER 

who, with me, has been a student of 

Ihe Wisdom of the Ages," 

this little brochure is most affectionately 

Dedicated. 



Itefcom Nitggrta 



tt 



For our every good deed, this world 
will be the better always/' 

— Geo. P. Colby 

00© 

"Error always fades away before 
Truth's all-revealing light, and Knowl- 
edge is the healing-balm for a sin-sick 
world." -B. B. Hill 

000 

"Little do ye know your own blessed- 
ness; for to travel hopefully is a better 
thing than to arrive, and the true success 
is to labor." —Robert Louis Stevenson 

000 

"Religion is the music of the Infinite 
echoed from the hearts of men." 

—H. Fielding Hall 

000 

"Religion is poetry, set to divine mel- 
ody, and applied in the spirit of love to 
the soul needs of mankind."—//. D. B. 

000 

"The region of true Religion and the 
region of a completed Science are one." 

— Sir Oliver Lodge 



"The world long has needed what it 
now possesses — a scientific Religion and 
a religious Science — a religious Philos- 
ophy and a philosophical Religion.' ' 

— Hon. L. V. Moulton 

000 



c ( 



The responsibility of tolerance lies 
with those who have the wider vision." 

— George Eliot 

"There are no such things as ' fortu- 
nate' or ' unfortunate' events. There are 
only events — steps on our Journey to 
the Sacred Land." —Book of Items 

000 

"Mortal man and his belongings are 
the shadow; the soul is the real sub- 
stance of life." —Keightley 

000 

"It may well be that there are mighty 
spiritual beings in existence, as much in 
advance of us, in the present state of de- 
velopment, as we are of the least and 
lowliest of the beasts that perish, and 
it may well be that these great personali- 
ties play a vital part, undreamed of and 



< 



unimaginable by us, in the direction of 
the affairs of the Universe. But they 
do so (we may rest assured), as children 
of Nature; and the laws that they ad- 
minister and obey are to the full as 
natural as those under which we live." 

— The Creed of Christ 
ceo 

"Give your best to the world, and give 
in greater and greater abundance, regard- 
less of what the world may give to you. 
This giving will awaken the soul, be- t 

cause everything that is to be given must 
come from the soul, and the more the 
soul is called upon to come forth with 
its precious treasures, the more will the 
soul live in the unfoldment of the rich- 
ness of its divine life. The soul that 
gives much becomes much; it gives ex- 
pression to much, and through this ex- 
pression unfolds every element of divine 
being. The beauty of the spiritual life 
comes forth, the soul is awakened, and 
it is only the awakened soul that can 
ascend to the heights. But this giving 
must come from the heart ; it must be the 



giving of love, for love gives because it 
loves to give, and for no other reason 
whatever." — £ D. Larson 

000 

"To love everybody with the dearest, 
the purest and the highest love of the 
soul becomes a part of life itself when 
we live in the smile of God. This smile 
inspires real, heartfelt love for every- 
thing because it comes from Him who is 
love. All things were created in the 
spirit of love, and by the power of love, 
therefore, to love everything becomes one 
of the exquisite delights of the soul when 
we live in Him whose very life is love. 
The smile of God is the smile of gentle- 
ness, tenderness and kindness; and when 
we carry this smile with us, we shall al- 
ways be kind. Every thought we think 
will be a benediction, every word we 
speak will give peace and harmony to 
life, and everything we do will add to 
the comfort and happiness of man. To 
give our very best to the world will be 
our dearest desire, and our gifts will bfc 
precious indeed, because whatever we 
give, we give also the smile of God." 

— Larson 



A pragwr 

"Let me do my work each day, and if 
the darkened hours of despair overcome 
me, may I not forget the strength that 
comforted me in the desolation of other 
times. May I still remember the bright 
hours that found me walking over the 
silent hills of my childhood, or dreaming 
on the margin of the quiet river, where 
a light glowed within me, and I promised 
my early God to have courage amid the 
tempest of the changing years. 

"Spare me from bitterness and from 
the sharp passions of unguarded mo- 
ments. May I not forget that poverty 
and riches are of the spirit. Though the 
world know me not, may my thoughts 
and actions be such as shall keep me 
friendly with myself. 



"Lift mine eyes from the earth and 
let me not forget the uses of the stars. 
Forbid that I should judge others, lest I 
condemn myself. Let me not follow the 
clamor of the world, but walk calmly in 
my path. Give me a few friends who 
will love me for what I am, and keep 
ever burning before my vagrant steps 
the kindly light of hope. Though age 
and infirmity overtake me, and I come 
not within sight of the castle of my 
dreams, teach me still to be thankful for 
life, and for time's olden memories that 
are good and sweet; and may the even- 
ing's twilight find me gentle still." 

— Max Ehrmann 



ilntrohtrttmt 

" The Universe rests in the Supreme Soul. It 
is the soul that accomplishes the series of acts em- 
anating from animate beings. ' ' — Manu 

Poets, prophets and seers are the only 
true interpreters of Nature and her prob- 
lems. The scientist collates facts, but 
the imagination of the poet is necessary 
in order to understand the relation these 
facts bear to one another and their spir- 
itual import. 

Darwin, Spencer, Haeckel and others 
collected an immense amount of data 
concerning the outward of things, but 
stopped as though they had struck an 
impregnable wall when they came to the 
shores of that great sea unfathomable — 
the Real. Spirit, to them, was an un- 



known quantity, and God past all find- 
ing out. 

The prophet intimates the existence of 
a thing hitherto unknown; the poet 
dreams concerning it, and the seer lifts 
the veil revealing the thing itself. 

It is well to know the things that be- 
long to the outer rim of the universe, 
but it is much better to know that which 
causes all things to be. 

Spirit is the only substance in the uni- 
verse when the last analysis is reached. 

Important for the present incarnation 
as our bodies really are, like Maya they 
are but illusions, or shadows cast by the 
indwelling spirit. 

Beautiful as is the universe, it pales 
into insignificance when the still greater 
glories of spirit stand revealed. 

In the Philosopher we always find com- 
bined the Prophet, Poet and Seer. He 
not only foresees, dreams and lifts the 
veil, but must reason concerning the 



things revealed. Hegel declares that 
"Reason is thought conditioning itself 
with perfect freedom." The Philosopher 
is always either seeking new fields to 
explore or new conclusions concerning 
things already known. 

The Idea of God is as old as the hu- 
man race. It has been and ever must be 
the rock upon which all religions rest. 
Philosophy always fails to give an un- 
derstandable reason of things unless it 
recognizes God as the prolific source of 
all that is. Both the Religious Teacher 
and the Philosopher standing separate 
and distinct from one another have eacji 
proclaimed an Idea of God. Both have 
only partially succeeded, because neither 
has taken into consideration all the 
facts. Too often the religious enthusiast 
has been biased by pre-conceived ideas 
and the philosopher has failed of reach- 
ing the coveted goal because his vision 
has failed to perceive more than the ma- 



j 



terial side of the universe. But here, in 
the author of "Pantheistic Idealism/' we 
have one who combines the qualities of 
Prophet, Poet and Seer in one, and be- 
comes a rational enthusiast of Science, 
Philosophy and Religion, — perceiving the 
spiritual as well as the material side of 
the universe. Here is one who, through 
long hours of suffering and sorrow, 
through meditation and study, has come 
to an understanding of all that evolution 
has to offer the world: an explanation 
for all the heartaches, all the pain and 
agony, all the pleasures and the joys, 
both material and spiritual, that fall to 
the lot of man. Until there comes a rec- 
ognition of God, the universe is but an 
empty bubble and man "such stuff as 
dreams are made of." But when God is 
perceived, all is made clear; the universe 
throbs and pulsates with a life ever new, 
yet old. And man rises into the resplend- 
ent glory of true Son-Ship. Every atom 



pulsates with the energy of the One Will 
that is eternal. 

Up from flower bedecked meadows 
to the starry vault of space bursts forth 
the song of progress sung by the stars at 
creation's morn and still echoing and re- 
echoing from star to star, from universe 
to universe after the lapse of untold 
aeons, declaring not only Progress but 
the Unity of all that is. 

Toward this Unity and the recognition 
of all that the word implies, the whole 
world, — yea, all that is in creation, — ■ 
moves. The legend inscribed upon earth 
and star alike is — "Up from under shad- 
ows, onward toward the Light." 

In God we live and have our being, 
therefore is it for us EVER TO BASK 
IN THE SUNSHINE OP HIS LIGHT 
AND LOVE. 

GEO. A. FULLER 

Onset, Mass., Sept. 30, 1909. 



>> 



pm%taitr Sitealiam 

"One God who ever lives and loves; 
One God, one life, one element, 
And one far-off divine event, 

To which the whole creation moves. 

— Tennyson 



Can belted Orion deviate from 
his course, or the Pleiades cease 
from revolving in their orbits? 
Can Andromeda pause in her matin 
song of immortal joy, as Phoebus 
in his chariot of fire lights up the 
eastern skies and rides in golden 
splendor up the blue ocean of the 
Heavens? Can Areturus check his 
speed, and reverse his pathway, as 



2 Pantheistic Idealism 

he flies swifter than the lightning, 
a-down the roadway of All-Time? 
Who, by seeking can bind the 
waters of the seas or by searching 
find out God? The tides leap with 
joy to meet the siren-kisses of 
the moon, and, with heartbroken 
moan, slink into the bosom of the 
seas, sharing their sorrow with 
the agony of the weary yet un- 
wearied deep. Together the stars 
and the planets sing by day and 
by night the songs of the Infinite, 
and the music of the spheres oft 
comes pealing through the skies, 
set in runic melody and harmony 
to the voiceless words of divine 
attunement. The light that darts 



Pantheistic Idealism 3 

from yon fixed star of the twelfth 
magnitude is twelve thousand 
years in winging its silent way to 
the earth. Man's thought flies 
along the pathway of the star- 
beam, and, in less than a second's 
space, reaches that self-same 
star! Thought, therefore, bridges 
space, and annihilates time! 

Time and Space are but relative 
terms, coined by finite man in his 
vain, egotistic effort to define In- 
finity. They are but words, mere 
symbols by which the finite seeks 
to relate himself i& the Infinite, 
and have no meaning in the 
spheres of the Real. When Ho- 
rondia was young and-ihe limpid 



4 Pantheistic Idealism. 

waters of the sea swept her shores 
with refreshing baths of invig- 
orating power, words, mere words, 
were all that men could use in de- 
scribing the rolling waters, the 
sweet deep blue of the skies above, 
the freshness and beauty of the 
verdure of the land, the glory of 
the southern cross, the holy calm 
of the atmosphere, the lilting of the 
birds, and the songs of the trees 
and flowers ! When Horondia sank 
beneath the turgid waters of the 
outraged deep, the grandeur, the 
sublimity and the pathos of the 
tragedy transcended speech, and 
bereft man of the power to de- 
scribe, even in part, the destruction 



Pantheistic Idealism. 5 

of the beautiful continent now ly- 
ing beneath the bed of the Indian 
Ocean. When Lemuria and Atlan- 
tis went down before the warring 
of the elements, when art, skill, 
beauty, life, power, all availed 
naught in the fearful devastation 
of continents and material expres- 
sions of every form, again words 
failed to make record of events 
that are known only relatively by 
finite man, by reason of lack of 
power to compare what he has not 
seen with those things that are vis- 
ible to his outer eye, and, in his 
egotism, understandable to his 
mind. Before either one or the 
other of these three continents rose 



6 



Pantheistic Idealism. 



and fell, others before them, obeyed 
the self-same law of birth and 
seeming death, hence, Life was, 
thought existed, and finite things 
were. There was no beginning with 
Life; therefore, Life can never end. 
It is Eternal. Being Eternal, Life 
involves all things. Involving all 
things, all finite expressions are 
but manifestations of itself, hence 
all are Eternal, without beginning 
or ending. What man calls Time, 
is but his mental picture of what 
he thinks he sees and comprehends 
of Eternal Duration. What he calls 
Space is but his finite conception 
of what he thinks he sees and com- 
prehends of Infinite Extension. 



Pantheistic Idealism. 7 

Take your magnifying glass of 
mighty power, and catch the ray 
of light that touches your enlarged 
vision as it comes from stars great- 
er and more distant by myriads of 
trillions of miles, than the one 
whose light is twelve thousand 
years in reaching earth ; doth it not 
open to you a new field of study? 
Perchance one of these stars, invis- 
ible to outer sight, sent its dim 
light beam toward the earth one 
hundred thousand years ago. Take 
in that tiny beam of light; mount it 
as you would the truest, swiftest 
Pegasus of song; ride swifter than 
the swift-winged Hyppogriffe 
along its narrow pathway, and Lo ! 



8 Pantheistic Idealism. 

in less than no time, you and your 
thought have annihilated one hun- 
dred thousand years! Time and 
Space again vanish at the magic 
touch of the wand of Intelligence 
and only the Real remains for con- 
templation. What is that Seal? It 
is the Soul itself. It is Intelli- 
gence. It is man, possessed of com- 
prehension of finite relationship, 
hence capable of reasoning up to 
the Infinite. The soul is the Eeal, 
and being the Eeal, hath power to 
create, to objectify all so-called ma- 
terial appearances. The body is 
but a machine that intelligent man 
created and builded for his own 
use. Between the unthinking ob- 



Pantheistic Idealism. 9 

jective seeming, and the subjective 

invisible Seal, there is always a 
medium of exchange through the 

mechanism of the mind. The mind, 
therefore, is the connecting link in 
the chain of being between the 
seeming visible and the invisible 
Real. By means of that link, the 
fiats of the soul are transmitted 
into terms that are cognizable by 
its finite child. 

If Time and Space be but rela- 
tivities, if they be but mental pro 
cesses in finite endeavors to solve 
the problem of the cosmos, if there 
be neither beginning nor ending for 
Life, then you, I, and all other liv- 
ing creatures transcend. Time 



10 Pantheistic Idealism. 

and Space, and have neither begin- 
ning nor ending as expressions of 
Life. Life was and is, and because 
of Life, we, and all other things, 
are. We relate ourselves to the 
present by means of the law of 
change of position on the part of 
the earth and the entire stellar sys- 
tem of which it is a portion. Grav- 
itation, the principle of attraction, 
holds the stars, suns and planets in 
their courses, and makes them obe- 
dient to the fiat of that Conscious- 
ness that willed all things into ex- 
pression. That Consciousness is 
the Infinite, acting in harmony 
with its own unchanging law. 
Principles never change, but they 



Pantheistic Idealism. 11 

may and do vary in their methods 
of expression. It is by means of 
these varied expressions of rela- 
tionships that finite intelligences 
are taught the eternality of princi- 
ple and the never-changing reality 
of Truth. Truth, manifest in con- 
crete expression, may seem many 
sided, yet there is neither change- 
ableness nor shadow of turning in 
its real essence. Reduced to a 
finality, abstract truth and con- 
crete truth are found to be one and 
the same principle. Man's concept 
of truth and his ability to compre- 
hend it, may and do change, as his 
mental vision is enlarged and the 
horizon of his thought widened by 



12 Pantheistic Idealism. 

reason of his experiences in the 
great arena of life. He who thinks, 
wills and acts, turns the kaleido- 
scope of his existence until he is 
able to see all of the possible con- 
ditions of life, as they have been, 
may, and are to be, related to him- 
self in experience. 

All life having had an Eternal 
existence in the Past, and destined 
to an Eternal future, the thinking 
mind readily grasps the great truth 
that there is but one Eternity and 
that all living creatures are in the 
midst of it today. The Eternal Now 
is ever with us, and is the only con- 
dition with which we should be at 
all concerned. Living in the Eter- 



Pantheistic Idealism. 13 

nal Now, man is privileged, Janus- 
like, to look backward over the 
pathway of the centuries to trace 
his deviating course from the 
monad up to man, and forward 
over the centuries that are to come 
to note the possibilities that are his, 
as he winds his way along the 
labyrinthian roadway of evolution 
in search for the Infinite. "A 
child is the repository of infinite 
possibilities," says Andrew Jack- 
son Davis, the world's greatest 
seer, sage and prophet. Wrapped 
within an atom, enfolded within 
the monad, pushing onward as 
protoplasm is the finite germ that 
is the repository of all of the pos- 



14 



Pantheistic Idealism, 



sibilities that may be educed 
through sentiency under the law of 
evolution. Every germ is possessed 
of precisely the same principle, 
hence is destined to the same en- 
nobling unfoldment. All possible 
experiences must come to it before 
it can become capable of grasping 
its deific powers. The tinest life 
germ, therefore, is an embryo 
Diety! The solid rock is life in ac- 
tion, on its way to deific expres- 
sion. 

Day and night, spring, summer, 
autumn and winter reveal to mor- 
tals the fact of growth and decay 
in the so-called material world. No 
doubt the same law obtains and is 



Pantheistic Idealism. 15 

in action in all systems of stars, 
suns and planets. In the thought 
life of man, day and night, spring, 
summer, autumn and winter are 
necessary to give him an under- 
standing of the verisimilitudes of 
being, the relationships found in 
the school of experience, the fact 
of his oneness in principle with all 
existing things. Change is growth, 
and growth is the law of life. The 
complete story of the tiny germ 
embodied in the atom, or in the cor- 
puscle, into which the Scientist 
divides the atom, has never yet 
been told or written. If there be 
fifty-four millions of corpuscles in 
one atom, then the evolutionary 



16 Pantheistic Idealism. 

struggle of the life-germ, on its 
way to sentiency and cosmic con- 
sciousness, is necessarily so pro- 
longed as to be utterly incompre- 
hensible when expressed in mathe- 
matical figures. Yet it takes that 
portion of duration named by the 
incomputible figures to evolve a 
corpuscular life-germ to deific ex- 
pression. The finite mind reels as 
it seeks to comprehend the aeons 
of ages embraced within the incal- 
culable numbers it requires to 
name the periods into which man 
divides that which he calls Time. 
The struggle for existence, the 
effort to unfold, the endeavor to 
advance are all involved in the 



Pantheistic Idealism. 17 

spark of conscious life in the cor- 
puscle. Atom, monad, amoeba, 
molecule, jelly-fish, protoplasm, all 
tell the same story of violence, of 
contests innumerable, of advances 
and recessions, of the ebbing and 
flowing of the tides of being, of 
warring elements, of vain strivings, 
of resolute endeavors, of peaceful 
intents, of stubborn resistances, of 
determinations to surmount all 
difficulties— in fine, life in minia- 
ture is moved upon, dominated by, 
the spirit of evolution, and growth, 
constant growth, visible progress, 
is the result. Henry D. Thoreau in 
his " Battle of the Ants," does but 
bring before our eyes a picture of 



18 Pantheistic Idealism. 

the warfare of our brothers in a 
school of expression in which all 
mortals once functioned, and then 
passed on to the higher forms 
above. It is a continuance of that 
struggle found in inanimate forms 
of life, on the part of those mani- 
festations that, perhaps, are the 
first to demonstrate consciousness 
in action, in the opinion of finite 
beings, for ants are far more indus- 
trious and possessed of more com- 
mon-sense than are many human 
beings. They are true to the life- 
principle that dominates them, 
whereas, many mortals are true to 
nothing! Their Grod is the dollar, 
and their standard of integrity is, 



Pantheistic Idealism. 19 

"Let not thy sins be discovered !" 
There is some comfort in the 
thought that they must ultimately 
reap what they have sown, under 
the laws of compensation. 

Days, months, years, centuries, 
aeons, form into companies, regi- 
ments, battalions, divisions, corps, 
and with seconds, minutes and 
hours, as sappers, miners and out- 
riders go swiftly by, under the 
leadership of the Grand Comman- 
der of the Universe, only to be or- 
dered, one by one, to countermarch 
to the rear, into the Eternal Past, 
to make way for other armies as 
they strive to sweep on into the 
Future. Men, women, and children 



20 Pantheistic Idealism. 

of all generations set their faces 
hopefully toward the rising sun of 
the future, and march forward over 
the roadway of Hope, striving to 
achieve the noble endeavors of 
their most exalted thoughts and in- 
spiration. They keep step to the 
inspiring music of progression, and 
shout with joy as the clear notes 
of fife and bugle ring in upon their 
ears, sounding the charge up the 
steeps of Doubt and Difficulty. A 
lull for a moment after the storm, 
the Grand Commander's order, 
"Countermarch," is kindly spoken, 
then they "about face," and march 
rapidly toward the rear, this time 
keeping step to the solemn taps of 



Pantheistic Idealism. 21 

the drum, or the melancholy wail 
of some dread "Dead March of 
Saul. ' ' So it is with all expressions 
of life— advancings, recessionals, 
laughter, sorrow, hope, doubt, 
courage, fear, victory, defeat, in- 
spiration, disaster. Each forward 
movement carries the tide of life a 
little higher up the steeps, each 
backward sweep leaves it not quite 
so far down as it was when the 
command was given to advance. 

The ultimate atom, perhaps it 
should read, "the ultimate cor- 
puscle," obeys these orders to 
march and countermarch as given 
by Infinite Intelligence enthroned 
in the Universe. Each struggle 



22 Pantheistic Idealism. 

is an augury of progress. Every 
seeming destruction or disappear- 
ance of a special type is an ad- 
vance movement of the divine 
forces of evolution. Within each 
germ are the possibilities of pro- 
pagation and reproduction. Anti- 
theses, that are the forerunners of 
progressive unfoldment, are like- 
wise found in every minute ex- 
pression. Porosity, translucency, 
convexity are face to face with 
density, opaqueness, concavity. 
The genuine is opposed to the 
counterfeit, and it must be re- 
membered that the latter could not 
exist without the former. The 
prestidigitators of Egypt could 



Pantheistic Idealism. S3 

duplicate the wonders wrought by 
Moses and Aaron, yet the rods of 
the Hebrew brothers, when turned 
into serpents, swallowed all the 
rods of the pretenders. Truth ever 
overcomes error, even if it be ob- 
liged to swallow counterfeits and 
transmute them into righteous- 
ness. 

The ultimate corpuscle— what is 
it? For many decades man has 
been asking the self-same ques- 
tion with regard to the atom. No 
man has ever found the " ultimate 
atom." It was long supposed to 
be the smallest possible division 
of material substance, or matter. 
A corpuscle is alleged to be one 



24 Pantheistic Idealism. 

fifty-fourth millionth part of an 
atom. It, therefore, follows that 
fifty-four millions of corpuscles 
must be united ere an atom is 
formed. The most powerful mic- 
roscope has never revealed to 
man's finite view the ultimate 
atom. Multiply the power of that 
microscope fifty-four millions of 
times, and even then it does not 
become possible for it to reveal a 
corpuscle. A corpuscle, then, is an 
hypothesis assumed for conven- 
ience in trying to conceive of the 
tinest possible expression of mat- 
ter. It is but going back of the 
atom fifty-four million stages. As 
Life is the primal cause of all ex- 



Pantheistic Idealism. 25 

isting things, then both the cor- 
puscle and the atom are but mani- 
festations of Life at different 
stages of development. They are 
the non-sentient expressions of 
Life on their way to sentiency. 
They may, for convenience, be 
termed, " solidified manifestations 
of Life," even though both terms 
rest upon nothing save hypotheses. 
Hypotheses are but goals from 
which inquiries go forth in search 
of knowledge. The corpuscle, the 
atom, the molecule, the substance, 
the body, the form, are but variant 
expressions of Life— non-sentient 
in character as objectified by these 
seeming manifestations, yet in- 



26 Pantheistic Idealism. 

volving sentieney in higher forms 
of being. So-called matter is Life 
at a lower rate of vibration than 
that which is known as intelligent 
Life. The ultimate corpuscle is 
Life expressed in a supposed ob- 
jective tiny form at a rate of vi- 
bration that would render it visi- 
ble to the eye of intelligence, if a 
magnifying glass of sufficient 
power could be invented and ap- 
plied. 

Engermed within each corpuscle 
is that spark of intelligent Life 
that Charles Darwin says the Cre- 
ator breathed into the primordial 
cell. Within that spark, are the 
positive and negative forces of 



t* 



Pantheistic Idealism. 27 

being, opposite polarities, attrac- 
tion and repulsion, masculine and 
feminine, all constituents and ele- 
ments that make intelligent ex- 
pression possible. From the pri- 
mordial cell, there have been 
evolved all of the noble and ennob- 
ling expressions and manifesta- 
tions of conscious intelligence, yet 
sentient Life is, ever has been, and 
undoubtedly ever will be, invisible 
to man's physical eye. The object- 
ive or solidified expressions of Life 
are the media through which Intel- 
ligent Life makes itself known. 
The objective, therefore, is the ser- 
vant of the subjective. The sub- 
jective intelligence of man is the 



28 Pantheistic Idealism. 

builder. The spark of invisible, 
intelligent life embodied in the cor- 
puscle builds the expression 
through which it functions. The 
same process is followed, the same 
law obeyed, in the building or cre- 
ation of all outward so-called ma- 
terial bodies, not excepting the 
body of man. "The Soul is the 
Real, and doth the body make," 
says the poet Spenser. If finite 
life as expressed in and through 
the soul of man, can and does build 
his so-called physical body, so In- 
telligent Life, when sufficiently un- 
folded, can build worlds, planets, 
suns, and systems of suns and 
stars. Solidified Life, pitched at a 



Pantheistic Idealism. 29 

low rate of vibration, is subject to 
that which vibrates at a quicker 
rate, and possesses orderly pro- 
cesses of thought. Every star, 
planet, sun and system of suns in 
space are constantly throwing off 
what may be termed infinitesimal 
particles of dust— " Star - dust," 
perhaps. Intelligent Life, pos- 
sessed of a knowledge of the 
mighty potency of electricity, 
seizes upon these " star-dust cor- 
puscles," and behold, a world is 
reincarnated! 

The spark of life embodied in 
the primal corpuscle is both posi- 
tive and negative in character. 
These seeming opposites possess 



30 Pantheistic Idealism. 

an equal amount of intelligence. 
When functioning as masculine 
and feminine elements, witness the 
truth of that assertion. They are 
the forerunners of all intelligent 
expressions, Perhaps they may be 
called the Deucalion and Pyrrha 
of intelligent functioning. If the 
stones thrown over his shoulder by 
Deucalion became men, and those 
thrown by Pyrrha, women, then 
the figure may be continued until 
it shows the results that follow the 
throwing of positive force, and 
those resulting from negative 
throwing. These two forces are 
seemingly dual in character, yet 
one in action. Neither can act nor 



Pantheistic Idealism. 31 

secure complete results without 
the other. Taken together, they 
people worlds with intelligent be- 
ings. Acting alone, decadency, de- 
struction and death ultimately en- 
sue. United, they become the all- 
powerful agents and re-agents in 
chemical life that achieve enduring 
results. They are the hands of the 
Infinite, seeking to perfect the 
Universe and systems of universes, 
under the guidance of Infinite. 
Will. Man is an epitome of the 
Universe, therefore a child of the 
Infinite, working toward ultimate 
perfection, guided by his own will, 
inherited from his Infinite Par- 
ent. What is the Will? Phylos, 



32 Pantheistic Idealism. 

an Atlantean, says that "The will 
is the fiat of consciousness"; there- 
fore, the will of man is the medium 
through which his consciousness 
functions in its endeavors to pro- 
duce results. It is the connecting 
link between his sentient Life, or 
Soul, and non-sentient Life, or 
body, while on the material plane; 
or spirit, when the Soul returns to 
the realm of the Invisible. 

Attractions and polarizations ex- 
ist in the corpuscular particle, in 
the atom, in the molecule, in the 
substance, in the body, in the form, 
in the shrub, in the leaf, in the 
bud, in the blossom, in the fruit, in 
all expressions of mineral, insect 



Pantheistic Idealism. 33 

and animal life, acting harmoni- 
ously together in obedience to law, 
held in a divine oneness by the 
centripetal force of involved Intel- 
ligent Life. Dual in seeming; one 
in action. Thomas a Kempis once 
said, "Let there be unity in diver- 
sity/ ' Unconsciously to himself, 
perhaps, he gave in those few 
words the fundamental law of life. 
Infinite Unity manifests in Infin- 
ite Diversity, yet, in the last anal- 
ysis, reduces all phenomena to 
their original unific state. "Many 
in One" is after all, only a truism! 
From the engermed intelligent life- 
spark in the corpuscle, are evolved 
all of the so-called higher thought- 



34 Pantheistic Idealism. 

expressions. In reality, there is 
neither high nor low in the expres- 
sions of life. Each one fills its own 
place, serves its own purpose, does 
its own work, and then gives way 
to the next order. Without it, 
however, there could not have 
been a "next order/ ' Each mani- 
festation fills its own niche, and 
without it the Universe would 
cease to exist. Each has a value 
of its own, an importance that 
must be duly recognized and re- 
corded. God is not partial. All 
of His works are clean, and sub- 
serve a purpose wondrously di- 
vine. He exalts not one of His 
manifestations above another. The 



Pantheistic Idealism. 35 

rock is necessary to the flower, 
and the flower to plant and fruit. 
Granite disorganizes to feed the 
moss it bears. The flower decays 
and becomes an enriching compost 
to the plant that bears the fruit. 
High and low, good and bad, like 
Time and Space, are but relative 
terms, man's vague and inchoate 
attempt to define the undefinable. 
All life is pure and holy and mani- 
fests in harmony with divine law. 
Man only, in his egotism and ig- 
norance, breaks that law. He, how- 
ever, reaps as he has sown. The 
law of consequences, or compensa- 
tion, is no respector of persons or 
things, in any department of Life. 



36 Pantheistic Idealism. 

Each tiny spark of intelligent 
Life, being positive and negative, 
is necessarily masculine and femi- 
nine. Each, finite intelligence 
known as man, being an evolution 
from the embodied life-germ, is 
likewise positive and negative, 
masculine and feminine. Each 
finite soul, an evolvement from 
its parent Soul-Self possesses in 
epitome all of the essences and 
attributes of that Parent. Each 
Soul-Self is a manifestation of 
the Infinite, hence Infinite in 
embryo, an epitome of the Uni- 
verse. All souls are expressions 
of the Infinite. The Infinite, hav- 
ing neither beginning nor ending, 



Pantheistic Idealism. 37 

bequeaths its own divine attri- 
butes to its children. There is 
neither commencement nor cessa- 
tion for Soul-Life. All souls, there- 
fore, are as old as God and as 
enduring as Eternity. Each Soul- 
Self, the direct child of the Infin- 
ite, being co-eternal therewith, 
functions in mortality through a 
projection of its own conscious- 
ness under the direction of the 
Will. From the monad up to 
man, this must be true, if evolu- 
tion be a fact in nature. Each 
duality in unity functions in the 
corpuscle, gives way to its suc- 
cessor, expresses itself again 
through the atom, and on and on 



38 Pantheistic Idealism. 

through all possible material forms 
until the sphere of man is reached. 
The same Soul-Parent is behind 
each and every manifestation. 
That Soul-Self embodies and re- 
embodies manifestations of its 
own consciousness, century after 
century, age after age, in its quest 
for the Holy Grail of All-Truth. 
That Soul-Self never forsakes its 
place in the realm of the Invisible, 
but sends forth its children, no 
two the same, in the varying aeons 
of change to possess themselves 
of that which, in the aggregate, 
will evolve, not only a neophyte 
in wisdom, but a God in Power! 
Evolution becomes understandable 



Pantheistic Idealism. 39 

when based upon such a just and 
perfect law. Let it be remem- 
bered now and forever that a be- 
ginning means an ending; that it 
is impossible to tie a string around 
nothing! Evolution of life deals 
with realities, and makes it pos- 
sible, for all manifestations, of 
whatever kind or character, to go 
forward over the roadway of pro- 
gression's upward march! 

It is, perhaps, a seeming far- 
cry from the life-spark embodied 
in the corpuscle, up to the state 
of man. What of it? All Eternity 
is man's, and he must use his 
finite powers aright in the Now, 
if he would learn the lesson of 



40 Pantheistic Idealism. 

continued existence. Beyond man, 
the mortal, we are told, is the state 
of man, the angel; then that of 
the archangel; then the condition 
of Cherubim and Seraphim, and so 
on until words cease to have any 
meaning to finite minds. "What 
is the ultimate ?" Do some say 
"Mrvana," the Hindu word at 
which the Occidental mind rebels? 
Is it a state in consciousness where 
willing is unnecessary, by reason 
of wisdom's gravitation to men- 
talities sufficiently unfolded to 
receive it? Twin halves of the 
same expression in the embryo 
and the same dual character in 
the estate of man— male and fe- 



Pantheistic Idealism. 41 

male— duly mated, unified to re- 
ceive tlie crown of wisdom when 
volition shall have ceased! What 
joy if Recognition of that mate- 
hood state comes with the corpus- 
cular embodiment! What a divine 
uplift there is in the perfect union 
of the elements in the mineral, the 
vegetable, the animal, and in man! 
The God of old, who dipped a pole 
into the Sea of Life, and then 
shook off drop after drop, to roll 
about the world, divided in halves, 
each seeking the other and only 
finding its mate once in a quadril- 
lion times, loses his power as pur- 
veyor of misery through the im- 
partial application of the beauti- 



42 Pantheistic Idealism. 

ful law of evolution, whose royal 
Squires are Reciprocity and Rec- 
ognition! Each half drop of water 
gravitates unto its mate, despite 
the despotic pessimistic God who 
separates the halves, each positive 
and negative, each male and fe- 
male expression finds and recog- 
nizes its own! Eon and Eona, on 
their way to Perfection, never fail 
to meet each other from the monad 
up to the archangelhood! That is 
what is in the realm of the Soul. 
This is what will be when men and 
women live the life of the Soul, 
keep themselves united with their 
Soul-Parents, act in obedience to 
the divine law of Evolution, heed 



Pantheistic Idealism. 43 

the warning voice of Reciprocity, 
and grasp in full the wondrous 
meaning, the divine uplift of com- 
plete Recognition! This finale can 
only come by seeking the King- 
dom of the Infinite and His Right- 
eousness, then holding steadfastly 
to the thought that all things else 
shall and must be added unto us, 
because of our knowledge of the 
power and purpose of deific Rec- 
ognition! 

JEvnhttum 

A fire mist and a planet, 

A crystal and a cell; 
A jelly-fish and a saurian, 

Then caves where cavemen dwell; 
Then a sense of law and order, 

A face upturned from the sod — 
Some call it Evolution, 

While others call it God! 



44 Pantheistic Idealism. 

A haze on the far horizon, 

An infinite tender sky, 
The rich, ripe tints of the cornfields, 

And the wild geese sailing high; 
And over lowland and upland 

The charm of the goidenrod, 
Some of us call it Autumn, 

While others call it God! 

Like the tide on a crescent sea beach 

When the moon is new and thin, 
Into our hearts great yearnings 

Come welling and surging in — 
In from the mystic ocean, 

Whose rim no foot has trod, — 
Some of us call it Longing, 

While others call it God! 

A picket frozen on duty, 

A mother starved for her brood; 
Socrates drinking the hemlock, 

Jesus on the rood; 
And millions who, poor and nameless, 

The straight, hard path have trod, 
Some of us call it Consecration, 

While others call it God ! 

—Rev. L. M. Wheelock 



STAUegro 

It is from the depths of Silence 
that the soul makes its voice most 
distinctly heard. Cry we down the 
corridors of time, and only echoes 
reach us from the dreary wastes 
of life. Backward glance and only 
see the manifold attempts of Soul 
to correctly express itself. In- 
ward look and there appear the 
wondrous visions of all we really 
are, and have been, as well as 
foregleams of what we shall be- 
come. Pictured on the walls of 
life's swift changing curtains, see 



48 Pantheistic Idealism. 

we all that we have done, and have 
thought, and willed to do. Deep 
within the recesses of the Soul's 
eternal self find we stored the 
good, the bad, the all that we have 
wrought. Live we from without, 
and darkness deep and thick doth 
enshroud us evermore. Fill we 
life's cup with waters of joy, and 
lave the fevered brows of care, 
and there spring up from within 
the sparkling fonts of goodness 
and of love. 

Try we e'er so hard to decide 
for others, to live their lives, to 
judge their actions, and there 
come before our gaze only per- 
verted visions of ourselves. When 



Pantheistic Idealism. 49 

ourselves, we plan to purify, and 
to judge, become we powerful to 
do, and just in our judgments of 
others. The Silence speaketh ever 
to man to lift his thoughts the 
higher, that he may hear the voice 
of the Soul telling him of the life 
that only is. Within the Silence, 
therefore, let us go, and learn to 
know the life of Soul. Find we 
there the wisdom pearls that have 
dropped from off the crown the 
Infinite ever wears. Appeareth to 
our visions the freed expressions 
of Souls who in love sent their 
children unto the earth. Gathered 
there are all those noble impulses 
to aid the weaker ones of earth 



50 Pantheistic Idealism. 

that Souls have in love impelled 
their offspring to put forth. 

Into the Silence, therefore, let 
us go, and find the shining reali- 
ties of existence. The soul-chil- 
dren envy not, neither are they by 
pride elated, nor think they that 
they are superior to those of their 
own household. They perceive 
that only by repeated experiences 
of their higher selves can they 
learn the all of being in summing 
up the history of their lives. The 
Soul hath need of many windows 
through which to look to see the 
wondrous beauties of life. Not 
one small pane can give the larger 
view of the perfected whole, but 



Pantheistic Idealism. 51 

the combination of all mirrors 
rightly focused, reveals the tinted 
portrait of the Soul's manifold ex- 
pressions. These, in the Silence, 
painted in the staple colors of love, 
set in a frame of sunshine, become 
suns of knowledge to all who the 
Silence seek to grow in wisdom's 
ways, No sable curtains hide the 
secret thoughts from the all per- 
vading light of truth. No recess 
in minds finite contains hidden 
records of deeds untoward in 
anger wrought against a brother. 
Here in the Silence are all things 
made clear, and mortals are 
brought face to face with their 
own natures. Easier is it far to 



52 Pantheistic Idealism. 

face an angry mob or the wild 
beasts in their lairs, than it is to 
face the mobs of angry thoughts 
and the wild beasts of passion and 
despair. 

Yet within the Silence, brought 
are we face to face with all we 
have done and thought. A double 
mirror converges the reflections of 
the lights our Souls have thrown 
out in their many impacts with 
the world of seeming things, and 
reveals to all that which we really 
are. Glide we down the line of 
reflected light and we reach the 
goal of selfishness. Another try 
and we find ourselves at the char- 
nel-house of hate. Yet another 



Pantheistic Idealism. 53 

seek and our journey ends at the 
foot of the throne of tyranny. Once 
more we swiftly journey on, and 
touch the golden lighted home of 
good will. Still again we make 
our way, and abide at the goal of 
sympathy. Yet once more try, 
and we find ourselves resting be- 
side the throne of love. All that 
we have been and are, find we 
there in the Silence, as revealments 
of the Soul. From them all we 
learn that if we would reallv live, 
we must in Silence dwell; we must 
be as the stars in the blue firma- 
ment of heaven, rays of light to 
guide all men to the citadel of 
truth. We must be torch-bearers 



54 Pantheistic Idealism. 

in the night of material shadows, 
to all of earth's foot-sore and 
weary children, that they may 
first find their higher selves, then 
enter the Silence to learn the les- 
sons of all lives, that out of their 
fulness they may rise into the per- 
fected life of the Soul, and become, 
in their turn, loving monitors to 
all who do in error dwell. 



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